A briefe declaration of the chiefe points of Christian religion set forth in a table. Made by Theodore Beze. — Summa totius Christianismi. English

A briefe declaration of the chiefe points of Christian religion set forth in a table. Made by Theodore Beze. — Summa totius Christianismi. English

Table of contents

Title page

§

A briefe Declaration of the Table of Predeſtination.

CHAP. I.

CHAP. II.

CHAP. III.

CHAP. IIII.

CHAP. V.

CHAP. VI.

CHAP. VII.

CHAP. VIII.

§

CHAP. II.

CHAP. III.

CHAP. IIII.

CHAP. V.

CHAP. VI.

CHAP. VII.

CHAP. VIII.

§

[Page] A Briefe Declaration of the chiefe points of Chriſtian religion ſet forth in a Table.

Made by THEODORE BEZE.

GAL. III. D.

The Scripture hath ſhut vp all vnder ſin, to the intent that the promiſe by the faith in Ieſus Chriſt ſhould be giuen to them that belieue.

At London, Printed for Tho: Man. 1613.

§

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GOD

the eternall purpoſe

to elect

Christ

An effectuall vocation

Free mercie

faith

Iustification and ſanctification

Glorification to life everlasting

By mercie and uuſtice

The Iudgement of God

the laſt end of Gods councell is his glory

The creation of man

Corruption

loue

hate

to forsake

Adam

no vocation

hardening of hart

no knowledge of the Goſpell

Iniuſtice and pollution

Condemnation to death euerlaſting

By iudgement.

The Iudgement of God

the laſt end of Gods councell is his glory

contempt of the Goſpell

an vnprofitable vocation

preſcience or foreknowledge

A briefe Declaration of the Table of Predeſtination.

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CHAP. I.

The queſtion of Gods eternall Predestination is not curious, or vnprofitable, but of great importance, and very neceſſary in the Church of God.

SAint Auguſtine in his booke of The profit of De bono perſeuerantiae. Perſeuerance, chap. 14. ſaith, that they which were againſt him as Aduerſaries in this queſtion, did alleadge that Obiect. this doctrine of Predeſtinaon, did hinder the preaching of Gods word, & couſed that it could not profit. As if Anſwer. [Page] (ſaith he) this doctrine had hindered the Apoſtle Saint Paul to doe his dutie: vvho ſo oftentimes dooth commend vnto vs and teach Predeſtination, and yet neuer ceaſeth to preach the vvord of God.

Alſo ſaith moreouer. As hee that hath receiued the gift, can better exhort and preach: ſo hee that hath receiued this gift, dooth heare the Preacher more obediently, and with greater reuerence &c. VVee doe therefore exhort and preach; but they onely which haue eares to heare, doe heare vs quietlie, and to their comfort: & in thoſe that haue them not, this ſentence is fulfilled, that hearing with their eares, they doe not heare, for they heare [Page] with the outward ſenſe, but not with the inward conſent. Now, why ſome men haue theſe eares, and others not, it is, becauſe it is giuen to ſome to come, and to others not. Who knew Gods counſell? muſt that bee denied which is plaine and euident, becauſe that cannot bee knowne which is hid and ſecret? Again in the 15. chap. I pray you (ſaith hee) if ſome vnder the ſhadow of Predeſtination giue themſelues to ſlothfull negligence, and as they are bent to flatter their fleſh, ſo followe their owne luſts, muſt wether foreiudge, that this which is written of the fore-knowledge of God is falſe? Now ſurelie this is verie handſome, and to the purpoſe, that vvee ſhall [Page] not ſpeak that which by the Scripture is lawfull to ſpeak. Oh wee [...] (ſay you) leaſt he ſhould be offended, which is not able to vnderſtand and take it. And ſhal we not feare (ſay I) leſt whiles we hold our tongue, he that is able to take the truth, be taken and ſnared with falſhood and error? Alſo in the 20 chapter of the ſame book, he writeth in this ſort. If the Apoſtles, & Doctors of the Church vvhich came after them, did the one and the other, both teaching the eternal election of God purely and truly, and alſo retaining the faithfull in godly life and manners: what moueth theſe our Aduerſaries (ſeeing they are ouercome with the manifeſt and inuincible truth) to thinke they [Page] ſpeake wel, ſaying, Although this doctrine of Predeſtination bee true: yet it ought not to be preached to the people. Nay, ſo much the rather it is good to be throughly preached, that he that hath eares to hear, may heare. And who hath them, but hee that hath receiued them of God, who promiſeth to giue them?

And as for him that doth not receiue it, let him refuſe it if he wil; ſo that he that doth receiue it, may take it, drinke it, be ſuffiſed, and haue life. For as wee muſt preach the feare of God, to the end that God may be truly ſerued: ſo muſt we preach predeſtination, that he which hath eares to heare may hear, & reioyce in God, not in him ſelfe, for the grace of GOD towards [Page] him.

This is the mind of that excellent Doctor, as touching this point. Which notwithſtanding bindeth vs to two conditions: the one is, that wee ſpeake no further heerein, then Gods word doth limit vs: the other, that we ſet forth the ſame thing which the Scripture teacheth, accordingly, and to edification. Wherefore vvee will briefly ſpeake of both theſe parts: firſt of the doctrine it ſelfe, and next of the vſe and applying of the ſame.

CHAP. II.

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Of the eternall counſell of God hid in himſelfe, the vvhich afterwards, is known by the effects thereof.

GOd, whoſe iudgements no man can comprehend, The counſell, purpoſe and will of God, is the fountaine & originall of all cauſes. whoſe waies cannot be found out, and whoſe vvill I ought to ſtoppe all mens mouthes 2, according to the determinate & vnchangable purpoſe of his wil, by the vertue vvhereof all things are made 3, yea euē thoſe things which are euill and execrable (not in that they bee wrought by his diuine coū ſell, but foraſmuch as they proceede of the Prince of the a [...]re, & that ſpirit, which worketh in the children 4 of [Page] diſobedience) hath determined 5 from before all beginning with himſelfe, to create all things, in their time, for his glory, & 6 namely men: whō he hath made after two ſorts, cleane contrary one to the other. Whereof hee maketh the one ſort (which it pleaſed him to chuſe by his ſecret will and purpoſe) partakers of his glory through his mercie 7, and theſe vvee call according to the word of God, the veſſells of honour, Veſſels of honour. the elect, the children of promiſe, and predeſtinat to ſaluation 8: and the others, whom likewiſe it pleaſed him to ordain to damnation (that hee might ſhew foorth his wrath and power, to be glorified alſo in them) wee doe call the veſſels of diſhonour Veſſels of dishonour. [Page] and wrath, the reprobat, and caſt off from all good works 9.

This election or predeſtination Our electiō is hid in the ſecret purpoſe of God. to euerlaſting life, being conſidered in the will of God (that is to ſay, this ſelfe ſame determination, or purpoſe to elect) is the firſt fountaine and chiefe originall of the ſaluation of Gods children: neither is it thereon grounded, as ſome ſay, becauſe God did foreſee their faith, or good workes: but onely of his owne good will 10, from whence afterwards the election the faith & the good workes ſpring foorth. Therefore when the Scripture will confirme the children of God in fu [...]l and perfit hope it doeth not ſtay in alledging the teſtimones of [Page] the ſecond cauſes, that is to ſay, in the fruites of faith, nor in the ſecond cauſes themſelues, as faith, & calling by the Goſpell, neither yet ſometimes in Chriſt himſelfe, in whom notwithſtanding we are, as in our head, elected and adopted, but aſcendeth higher, euen vnto Reprobation is hid in the ſecret purpoſe of God. that eternall purpoſe vvhich GOD hath determined onely in himſelfe. 11.

Likewiſe when mention is made of the damnation of the reprobate, although the whole fault thereof bee in themſelues yet notwithſtanding, ſomtimes when need requireth, the ſcripture to make more manifeſt by this compariſon the great power of God, his patience, and the riches of his glory towards [Page] the veſſels of mercy 13, leadeth vs vnto this high ſecret, which by order is the firſt cauſe of their damnation: of the which ſecret, no other cauſe is known to mē, The ſecret purpoſe to elect or reproue, onely appertaineth to God, but the cauſes of election and reprobation are manifeſt in the Scriptures. but onely his iuſt will, which wee muſt with all reuerence obey, as cōming from him who is onely iuſt, and cannot by any meanes, nor of any man, in any ſort be comprehended 14. For we muſt put difference betwixt the purpoſe or ordinance of reprobation, and reprobation it ſelfe. Becauſe God vvould that the ſecret of this his purpoſe, ſhould be kept cloſe frō vs: & again we haue the cauſes of reprobation, & damnation which depēdeth therof, expreſſed in Gods word, that is to ſay, corruption, lack of faith, [Page] and iniquitie, which as they be neceſſarie, ſo are they alſo voluntary in the veſſels made to dishonour 15: like as on the other part, when wee deſcribe orderly the cauſes of the ſaluation of the elect, wee put difference betwixt the purpoſe of electing, which God hath determined in himſelfe, and the election which is appointed in Chriſt, in ſuch ſort, that this his purpoſe or ordināce, doth not onely goe before election in the degree of cauſes, but alſo before all other things that follow the ſame 16.

CHAP. III.

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How God putteth in execution his eternall counſell, aſwell towards the elect, as the reprobate.

THe Lord God, that hee might put in execution Why man was created good, but yet ſo, that he might willingly becom euil. this eternall counſell to his glory, prepared away according to his infinite wiſedom, indifferēt both to thoſe that hee would chuſe, and thoſe alſo which hee would refuſe. For when he determined to ſhevv his infinite mercie in the ſaluation of the elect, and alſo his iuſt iudgement in the condemnation of the reprobate; it was neceſſary that hee ſhould ſhut vp both vnder diſobedience & ſinne, to ſhew his mercy to all 1 [Page] thoſe that belieue 2. that is to ſay, to the elect: becauſe faith is a gift of god which properly belongeth vnto thē 3: and cōtrariwiſe to haue iuſt cauſe to condemne them, to whom it is not giuē to belieue 4. nor to know Gods myſteries 5. Therefore GOD did this in ſuch ſort, and with ſuch wiſdome, that the whole fault of the reprobates damnation lyeth in themſelues: and on the other ſide, all the glory and praiſe of the elects ſaluation belongeth wholly to his onely mercy.

For he did not create man a ſinner (for then he ſhould The creation of man. haue beene, with reuerent feare bee it ſpoken, the author of ſinne, which afterwards hee could not iuſtlie haue puniſhed) but rather he [Page] made him after his owne image 6: to wit, in innocēcie, purity, & holineſs: who notwithſtanding without conſtraint of any, neither yet forced by any neceſsitie of concupiſcence as touching his will (which as yet was not made ſeruaunt vnto ſinne 8) Corruption. willinglie, and of his owne accord rebelled againſt God: binding (by this meanes) the vvhole nature of man to ſin, and ſo conſequently to the death of bodie & ſoule 9.

Yet we muſt confeſſe that this fall came not by chance The fall of Adam chanced not with out the wil & ordinance of God. or fortune, ſeeing his prouidence doth ſtretch forth it ſelfe euen to the ſmalleſt things 10: neither can we ſay, that any thing doth happen, that God knoweth not, or [Page] careth not for, except wee would fall into the opinion of the Epicures, from the which God preſerue vs, neither yet by any bare or idle permiſſion or ſufferance, which is ſeparate from his will and ſure determination. For ſeeing hee hath appointed the end, it is neceſſarie alſo that he ſhould appoint the cauſes which lead vs to the ſame end: vnleſſe we affirme with the wicked Manichees, that this end happeneth at all aduentures, or by meanes of cauſes ordained by ſome other God.

Further more, wee cannot thinke that any thing happeneth contrary to Gods will, except wee deny blaſphemouſly that hee is omnipotent & Almightie: As Saint [Page] Auguſtine noteth plainly, in his booke De correptione & gratia, chap 104. Wee conclude F [...]c [...]ir. ad Laurent. Chap. 99. therefore, that this full of Adam did ſo proceede of the motion of his will, that notwithſtanding it happened not without the vvill of God: whom it pleaſeth by a maruailous and incomprehenſible mean that the thing which hee doth not allow (for aſmuch as it is ſin) ſhold not happen without his will. And this is done, as wee ſaid before, that hee might ſhew the riches of his glory towards the veſſels of mercie: and his vvrath and power vpon thoſe veſſels, which hee hath made to ſet foorth his glory by their ſhame & confuſion 12. For the finall end of Gods counſell [Page] is neither the ſaluation of the elect, nor the damnation of the reprobate: but the ſetting forth of his own glory, in ſauing the one by his mercy, and condemning the other by his iuſt iudgement.

Then to auoid al theſe blaſphemies, vnto the which the infirmitie of our wits doth draw vs, let vs confeſſe that the corruption of the principall worke that GOD hath made (which is man) is not happened by chaunce, nor without the will of him, who according to his incomprehenſible wiſedome, dooth make and gouerne all things to his glory. Albeit wee muſt confeſſe (in deſpight of mans iudgement, which was limitted in the beginning within [Page] a certaine compaſſe, and after was miſerably corrupted) that the whole fault of his damnation lieth in man: foraſmuch as betwixt the ſecret and incomprehenſible will of God and that corruption of mans nature, which is the verie firſt occaſion of the reprobates damnation, the The whole fault of mās perdition, is in himſelfe, and not in God. wil of the firſt man is a mean, vvhich being created good, hath willingly corrupted it ſelfe, and therby opened the doore to the iuſt iudgement of God, to condemn al thoſe, to whom it doth not pleaſe him to ſhew mercie. And if they would yet obiect, and cauill, ſaying, that they cannot reſiſt the will of GOD 13, let vs ſuffer them to their owne deſtruction to plead againſt him, vvho wil be able [Page] enough to defend his iuſtice, againſt their quarrelling. Let vs rather reuerence that which paſſeth the reach and compaſſe of our wits & turne our minds whollie to praiſe his mercie, who by his onely grace hath ſaued vs, when wee deſerued the like puniſhment and damnation, and were no leſſe ſinners and wicked then they.

CHAP. IIII.

By what order God proceedeth to declare & after a ſort to execute his election.

WHen God had determined with himſelfe The foundation of that electiō which is manifeſt to vs. the things before mētioned, he, by a more manifeſt order of cauſes, which notwithſtanding was eternall (as all [Page] things are preſent to him) diſpoſed orderly all the degrees, whereby hee vvould bring his elect vnto his king dome. Foraſmuch therefore as he is merciful, & yet could not forget his iuſtice, before all other things it was neceſſary, that a Mediator ſhould A Mediator was neceſſarie. be appointed: by whō man might be perfectly reſtored, & that this ſhould bee done [...]y that free mercy and grace which doth appeare in the [...]aluation of his elect. But [...]an, beſides that hee is ſo [...]eake, that it is not poſſible [...]r him to ſuſtain the weight [...]f Gods wrath, doth alſo ſo [...]uch fl [...]tter himſelfe in that [...]is moſt miſerable blindnes, [...] he cannot perceiue it 1: [...]ecauſe he is wholly in bon [...]age to ſinne 2: ſo that the [Page] [...] [Page] [...] [Page] lavv of GOD is to him as death 3, ſo farre is he vnable of himſelfe to recouer his libertie, or to ſatisfie the law of God in the very leaſt [...]ote.

God therefore the moſt mercifull father of the elect, moderating in ſuch ſort his iuſtice, with his infinite mercie, appointed his onely ſon, who was the very ſame ſubſtance, Ieſus Chriſt our Mediator. and God eternal with him, that at the time determined, he ſhold by the power of the holy 4 ghoſt bee made very man 5, to the end that both the natures beeing ioyned in Ieſus Chriſt alone Iuſtification & ſanctification in Chriſt. 6, firſt, all the corruption of man ſhold be fully healed in one man 7, who ſhould alſo accompliſh all iuſtice 8, and moreouer ſhould bee able enough to ſuſtaine the iudgment [Page] of God, and be a prieſt ſufficient & worthy of himſelfe to appeaſe the wrath of God his father, in dying as a iuſt and innocent, for them that were vniuſt and ſinners, couering our diſobedience, and purging all our ſinnes which were laid vpon him 9. And finally with one onely offering and ſacrifice of himſelfe, ſhould ſanctifie all the elect: mortifying & burying ſinne in them, by the partaking of his death & buriall: and quickning them into newnes of life by his reſurrection 10: ſo that they ſhould finde more in him, then they had loſt in Adam 11. And to the intent this remedie ſhould not be found and ordayned in vaine, the lord God determined to giue [Page] this his ſonne, with all things appertaining to ſaluation 12, to them whom hee had determined in himſelf to chuſe, and on the other ſide, to giue them vnto his Sonne: that they beeing in him, and hee in them 13, might bee conſummate, and made perfit in one, by theſe degrees that follow after: according as it pleaſed him to bring forth euery one of his elect into this world.

For firſt, when it pleaſeth him to diſcloſe that ſecret which he had purpoſed from before all beginning 14, at ſuch time as men leaſt looke Externall vocation. for it 15 (as men are blinded and yet thinke they ſee moſt cleare 16, when as in verie deed death & dānation hangeth ouer their head 17) hee [Page] commeth ſodenly, & ſetteth before their eyes the great danger wherin they are; and that they might be touched more ſharply and liuely, hee addeth to the witnes of their owne conſcience, beeing as it were aſleepe, and dead, the preaching of his law 18, and The Law. the examples of his indgements, to ſtrike thē with the horror of their ſins: not that they ſhould remaine in that feare, but rather, that be holding the great danger thereof, ſhould flie to that onely Mediator Ieſus Chriſt 19: in whō after the ſharpe preaching of the law, hee ſetteth forth the ſweet grace of the Goſpell, but yet with this condition, The Goſpel. that they belieue in him 20, vvho onelie can deliuer them from cōdemnation 21, [Page] and giue them right and title to the heauenly inheritance 22: Yet all theſe things were but vaine if he ſhould onelie ſet before mens eyes theſe ſecrets, by the externall preaching of his word written, & publiſhed in the Church of God, which notwithſtanding is the ordinarie means wherby Ieſus Chriſt is communicated vnto vs 23: therfore, as touching his elect 24, vnto the external preaching of his word, he ioyneth the inward working of his holy Spirit, The inward calling. the which doth not reſtore (as the Papiſts imagine) the remnants or reſidue of free will (for what power ſoeuer of free will remaineth in vs, What free will is, after the fall of Adam. ſerueth to no other vſe, but willingly to ſinne 25, to flee from God 26, to hate him [Page] 27, and ſo not to heare him 28, nor to belieue in him 29, neither yet to acknowledge his gifts 30, no not ſo much as to thinke a good thought 31: and finally to be children of wrath and malediction) but contrariwiſe changeth their hard harts of ſtone, into ſoft harts of fleſh 32, draweth them 33, teacheth them 34, lighteneth their eyes 35, and openeth their ſenſe 36, their heart, their eares, and vnderſtanding: firſt to make them to knowe (as wee haue ſaid before) their owne miſerie: and next, to plant in them the gift of faith, whereby they may performe that condition, which is ioyned to the preaching of the Goſpell. And that ſtandeth in two points: the one, whereby [Page] wee knowe Chriſt in general, Faith hath two parts. in belieuing the ſtorie of Chriſt, and the Prophecies which are writ of him 37: the which part of faith, as vvee ſhall declare in due place, is ſometimes giuen to the reprobate. The other, which is proper, and onely belongeth Faith which doth aporehend iuſtification by Chriſt, and ſanctification. to the elect, conſiſteth in applying Chriſt (who is vniuerſally and indifferentlie preached to all men) to our ſelues, as ours: and that euery man make himſelfe ſure of his election, which hath been hid before all time in Gods ſecret 38, and afterwards reuealed vnto vs, partly by the inward teſtimonie of our conſcience through the holy Ghoſt, ioyned to the externall preaching of Gods word 39: and partly [Page] alſo by the vertue and power of the ſame ſpirit, who deliuering the elect from the ſeruitude of ſin 40, perſwadeth and conducteth them to will and vvorke the things which pleaſe God.

Theſe then be the degrees, whereby it pleaſeth God to create and forme by his eſpeciall grace, that precious and peculiar gift of faith in his elect, to the intent that they may imbrace their ſaluation in Ieſus Chriſt. But becauſe this faith in vs is yet weake & onely begun, to the end that we may not onely perſeuere in it, but alſo profit (vvhich thing is moſt neceſſary for al men to do) firſt, according to the time that our adoption is reuealed vnto vs, this faith is ſealed in our harts by [Page] the ſacrament of Baptiſme: Baptiſme. and after, euery day more & more is confirmed and ſealed in vs by the Sacrament of the Lords Supper: of the The Lords Supper. which two Sacraments, the principall end is, that they be ſure, and effectuall ſignes, and pledges, of the communion of the faithfull vvith Chriſt 41, who is their wiſedome, iuſtice, ſanctification, and redemption 42.

For this occaſion, it is ſo oftentimes mentioned with Saint Paul, that wee beeing iuſtified by faith, haue peace with God 43: for whoſoeuer hath obtained the gift of true faith, hath alſo by the ſame grace and liberalitie of God, obtained the gift of perſeuerance 44. So that in all maner of temptations and afflictions, [Page] hee doubteth not to call vpon God, vvith ſure confidence to obtaine his requeſt A ſure confidence. (as farre as it is expedient for him) knowing that hee is of the number of Gods children, who cannot faile him 45.

Moreouer, he neuer ſwarueth ſo from the right way, but at length, by the benefit of Gods grace, he returneth againe: for, although faith ſometime ſeeme in the elect (as it were for a time) hid and buried, ſo that a man would thinke it were vtterly quenched 46 (which God ſuffereth, that men might knowe their owne weakenes) yet it doth neuer ſo far leaue thē, that the loue of God & their neighbor is a together plucked out of their hearts. For [Page] no man is iuſtified in Chriſt, who alſo is not ſanctified in him 47, and framed to good works, which God prepared that we ſhould walke therein 48. This is thē the way wherby God by his mercie, doth prepare (to the full execution of his eternall counſell) them amongſt his elect, whō it pleaſeth him to reſerue, till they come to ripe age and diſcretion.

As touching the other, whō he calleth into his kingdome, ſo ſoone as they are borne, or in their tender yeeres, he vſeth a more ſhort way. For ſeeing he doth comprehend in that his free couenant, whereof Ieſus Chriſt is the Mediator 49, not onely the faithfull, but alſo their poſteritie 50, into a thouſand [Page] generations 51, calling the ſame by expreſſe words holy 52: there is no doubt but the Gods adoption or free choiſe of Infants. children of the Saints, which appertain to election (whom hee onely knoweth) he hath giuen to his Sonne, who will not caſt them out 53.

CHAP. V.

After vvhat ſort almightie God doth execute, & effectually declare his counſell, touching reprobation.

BY theſe things whereof we haue now ſpoken, it The old Adam is the foundation of that reprobation which mans iudgement can attaine vnto. may eaſily appeare, hovv God maketh them to goe to their owne place 1, whom he created to that end that hee might bee glorified in their iuſt condemnation. For as Chriſt the ſecond heauenly [Page] Adam, is the foundation, and very ſubſtance, and effect, of the elects ſaluation: ſo alſo the firſt earthly Adam, becauſe hee fell, is the firſt author of the hate, and ſo conſequently of the damnation of the reprobate 2. For when God, mooued vvith thoſe cauſes which he only knoweth, had determined to create them to this end, to ſhew forth in them his iuſt wrath, and power 3, likewiſe he did orderly diſpoſe the cauſes, & meanes, whereby it might come to paſſe, that the whole cauſe of their damnation, might be of themſelues, as hath been declared before in the third Chap. When man then was fallen willingly into that miſerable eſtate wherof wee haue ſpoken in the [Page] chap. before: God who hateth iuſtly the reprobate, becauſe they are corrupt: in The iudgemēt of God toward infants that are reprobate. part of thē hee doth execute his iuſt wrath ſo ſoon as they are borne 4: and towards the reſt that be of age, whom he reſerueth to a more ſharpe How reprobatiō is firſt manifeſted. No calling to the Goſpell. iudgement, hee obſerueth two waies clean contrary one to the other. For as concerning ſome he ſheweth them not ſo much fauour, as once to heare of Ieſus Chriſt, in whom onely is ſaluation 5, but ſuffereth them to walk in their owne waies 6, and run head long to their perdition.

And as for the teſtimonies that God hath left to them of his diuinitie 7, ſerue them to no other vſe, but to make them without all excuſe 8, [Page] and yet through their owne default, ſeeing their ignorance, and ſack of capacitie, is the iuſt puniſhment of that corruption, wherein they are borne.

And ſurely, as touching that, that they can attaine vnto in knowing GOD, by their light, or rather naturall darknes (albeit they neuer failed in the way, but ſo continued 9) yet were it not in no wiſe ſufficient for their ſaluation. For it is neceſſarie for vs that ſhall be ſaued, that we knowe God, not onely as GOD, but as our Father in Chriſt 10: the which myſterie, fleſh and bloud doth not reueale 11, but the Son himſelfe, to them whom his Father hath giuen him 12. As concerning others, their fall [Page] is more terrible 13. For hee An vnprofitable calling or of none effect. cauſeth them to heare by preaching the outward word of the Goſpel 14; but becauſe they are not of the number of the elect, beeing called, they heare not 15, and foraſmuch as they are not able to receiue the ſpirit of truth 16, therefore they cannot belieue, becauſe it is not giuen vnto them 17, vvherefore, when they are called to the feaſt, they refuſe to come. So that the word of life is follie vnto them, & an offence 18, and finally the ſauour of death to their deſtruction.

There are yet others, vvhoſe harts almighty God openeth to receiue and belieue the things that they heare: but this is with that generall faith, whereby the [Page] diuels belieue and tremble 20.

To conclude, they which are moſt miſerable of all, thoſe climbe a degree higher, that their fall might bee more grieuous: for they are raiſed ſo high by ſome gift of grace, that they are a little mooued with ſome taſte of the heauenly gift 21: ſo that for the time they ſeeme to haue receiued the ſeed, and to be planted in the Church of God 22, and alſo ſhew the way of ſaluation to others 23. But this is plaine, that the ſpirit of adoption, which we haue ſaid to be onely proper vnto them which are neuer caſt forth 24, but are written in the ſecret of Gods people 25 is neuer cōmunicated to thē for were they of the elect [Page] they ſhould remaine ſtil with the elect 26 All theſe therefore (becauſe of neceſſitie, & yet willingly, as they vvhich are vnder the ſlauerie of ſin 27, return to their vomit 28, and fall away from faith 29) are plucked vp by the roots, to be caſt into the fire 30. I meane, they are forſaken of God 31, who according to his will (the which no man can reſiſt 32, and yet for all that becauſe of their corruption & wickedneſſe 33) hardeneth thē 34, maketh their hearts fatte, ſtoppeth their eares, and blindeth them 35: and to bring this to paſſe, he vſeth partly their owne vile cōcupiſcences, to the which he hath giuen them vp to be ruled, and led by 36: and partly the ſpirit of lyes, who [Page] keepeth them wrapt in his ſnares 37, by reaſon of their corruption, from the which as out of a fountaine, iſſueth a continuall flowing riuer of infidelitie, ignorance, and iniquitie: whereby it followeth, that hauing as it vvere made a ſhippe-wrack of their faith, can by no meanes eſcape the day which is appointed for their deſtruction, that God may bee glorified in their iuſt condemnation.

CHAP. VI.

Of the laſt and full execution and accompliſhment of Gods eternall counſell, aſwel towards the elect as the reprobate.

FOraſmuch as God is iuſtice it ſelfe, it is neceſſary [Page] that he ſhould ſaue the iuſt, The full execution of Gods counſell. and condemne the vniuſt. Now they amongſt men are onely iuſt, who beeing by faith ioyned to Chriſt 1, grafted 2. rooted in him 3, & made one body with him 4, are iuſtified and ſanctified in him, and by him: whereof it followeth, that the glorie to the which they are deſtinate 5, to the glory of God 6. appertaineth to them as by a certaine right or title. On the other part, they vvhich remaine in Adams pollution, and death, are iuſtly hated of GOD: and ſo condemned by him, not excepting ſo much as them vvhich die before they ſinne, as Adam did 7. But both theſe maners of executing Gods iudgements, aſwel [Page] in theſe, as in the other which are elected, are in three ſorts: In the elect. whereof we haue already declared the firſt. For the elect in that ſame moment that they haue receiued the gift of faith haue after a certain ſort paſſed frō death to life 8, whereof they haue a ſure pledge 9. But this their life is hid in Chriſt, till this corporall death make them to ſtep a degree further, and that the ſoule being looſed out of the bands of the bodie, enter into the ioy of the Lord. Finally, in the day appointed to iudge the quicke and the dead 11, when that which is corruptible and mortall, ſhal be clad with incorruptibleneſſe and immortalitie and GOD ſhall bee all, in all things, then they ſhall ſee [Page] his maieſtie face to face, and ſhall ſurely enioy that vnſpeakeable comfort and ioy, which before all beginning was prepared for thē; which is alſo the reward that is due to the righteouſneſſe and holineſſe of Chriſt: who was giuen for their ſinnes, & rayſed againe from death for their iuſtification: by whoſe vertue and ſpirit, they haue proceeded and gone forward from faith to faith, as ſhall manifeſtly appeare by the whole courſe of their life, & good works 12. Whereas altogether contrary, the reprobate, conceiued, borne, In the reprobate. and brought vp in ſin, death, and wrath of God 13, when they depart out of this world they fall into another gulfe of deſtruction, & their [Page] ſoules are plūged in that endleſs pa [...]tie 14, vntill the day come that their bodies and ſoules being ioyned againe, they ſhall enter into euerlaſting fire, which is prepared for the diuel & his Angels 15.

Then by theſe two wayes (which are cleane contrarie one to another) the laſt iſſue and end of Gods iudgements ſhall ſet forth manifeſtlie his glory to all men, foraſmuch The glory of God. as in his elect he ſhall declare him ſelfe moſt iuſt, and moſt mercifull. Moſt iuſt I ſay, for Perfectly iuſt, & perfectly mercifull. that he hath puniſhed vvith extreame rigor and ſeueritie the ſinnes of his elect in the perſon of his Sonne, neither did receiue them into the felowſhip of his glory, before he had fully & perfectly iuſtified and ſanctified them in [Page] his ſonne: And moſt mercifull, foraſmuch as hee freely appointed with himſelfe to elect them, and according as he had purpoſed, choſe them freely in his Son, by calling, iuſtifying, and glorifying them, by meanes of that ſame faith, which he had giuen them through the ſame grace and mercie.

On the other ſide, touching God is perfectly iuſt. the reprobate, their corruption and infidelitie, with ſuch fruites as come thereof, and teſtimony of their owne conſcience, ſhall ſo reproue and accuſe thē, that although they reſiſt & kick againſt the prick: yet the moſt perfit iuſtice of God ſhal be manifeſt and ſhine by all mens confeſſion, in their iuſt condemnation.

CHAP. VII.

[Page]

After what ſort this doctrine may bee preached vvith moſt profit.

SIth wee haue now declared the effect of this doctrine: it remaineth alſo that we ſhew what order we think beſt to be obſerued, in preaching and applying the ſame to euery particular man.

Whereas many finde this matter ſo ſharpe and ſtrange, that they flie from it, as from a dangerous rock: it is partly to be attributed to the malice and arrogancie of men: and partly to the raſhnes, & lack of diſcretion of them that teach it: and thirdly it is to bee imputed to their ignorance which cannot orderly [Page] apply the ſame to thēſelues, which faithfully and truly hath been taught of others. Concerning them which ſin of malice, it onely appertaineth to God to amend them: which ſurely hee hath done alwaies in his ſeaſon, and like wiſe will doe from time to time, to whom hee hath appointed to ſhew mercy. But for others which remain obſtinate in their ſinne and wickednes, there is no cauſe why we ſhould be mooued either for their number, or authority, to diſſemble Gods truth. And as touching the ſecond ſort, I haue thought theſe things principally to be obſerued in preaching this myſterie. What diſcretion the matter it ſelf requireth.

Firſt, as in al other things 1, ſo chiefly in this matter of [Page] predeſtination, they ought to take diligent heed, that in ſtead of Gods pure and ſimple truth, they bring not forth vaine and curious ſpeculations or dreams 2. which thing they cannot chuſe but do, which goe about to compaſſe and accord theſe ſecret iudgements of GOD vvith mans wiſedome; and ſo doe not onely put difference betwixt predeſtination, and the purpoſe of God, which thing they muſt needs do, but ſeparate the one from the other: for they either imagine a certaine naked and idle permiſſion, or elſe make a double purpoſe & counſell in God. From the which errors, they muſt needs fall into many & great abſurdities. For ſometimes they are conſtrained to [Page] diuide thoſe things, which of themſelues are ioyned moſt ſtraightly: and ſometimes, they are compelled to inuent a great ſort of fooliſh & darke diſtinctions, wherein the far her they occupy thē ſelues and ſearch, the vvider they ſtray from the purpoſe [...] and ſo intangle their miſerable braines, that they can find no way out. This then ought to be auoided, vvith all carefull diligence chiefly in this matter, which aboue all other, ought purely and ſincerely to be taught in the Church of God.

Moreouer, as much as is poſſible, let them take heed What manner of words and ſpeech muſt be vſed though ſome-times for a more cleere vnderſtanding of thinges, a man may bee bold godlie and reuerently [Page] to do) that no ſtrange maner of ſpeech, or not approoueable by Gods word be vſed: and alſo that ſuch phraſes & words, which the Scriptures approue, be expounded fitly, Conſideration of the perſons. leſt otherwiſe any man ſhould take occaſion of offence, which as yet is rude & ignorant.

Furthermore, wee muſt haue good reſpect vnto the hearers 3: wherein alſo wee muſt make diſtinction betwixt the malicious, and the rude: and againe betwixt thē which are wilfull ignorant, & thoſe which are not capable through a ſimple and common ignorance. For to that further ſort, our Lord is accuſtomed to ſet forth plainly the iudgement of God 4: but the other muſt be led by litle [Page] and litle to the knowledge of the truth 5. Likewiſe we muſt take heed, that wee haue not ſo much reſpect to the weak, that they in the mean ſeaſon which are apt to vnderſtand, be neglected, & not ſufficiently taught: wherof we haue notable examples in S. Paul, which declare to vs the wiſedome and circumſpection, which hee obſerued in this matter chiefly, in the 9. 10. 11. 14. and 15. chapter of the Epiſtle to the Romans.

Alſo, except ſome great cauſe let, that they beginne at the loweſt and moſt manifeſt cauſes, & ſo aſcend vp to the higheſt (as Paule in his epiſtle to the Romans, which is the right order and way to proceed in matters of diuinitie, from the lawe goeth to [Page] remiſſion of ſinnes, and thence by ſteppes he mounteth, til he come to the higheſt degree) or elſe, let them inſiſt in that point which is moſt agreeable to the text or matter: which they haue in hand, rather then contrariwiſe, to begin at the very top of this myſterie and ſo come downe to the foote. For the brightnes of Gods maieſtie, ſodenly preſented to the eies, doth ſo [...] and dazle the ſight, that afterwards, if they be not through long continuance accuſtomed to the ſame, they wexe blind when they ſhould ſee other things.

VVhat then remaineth? that, vvhether they beginne How they may proſecute this matter. beneath & aſcend vpwards, or contrariwiſe aboue, and come downeward to the [Page] loweſt degree, they take alwaies heed, leſt omitting that which ought to bee in the midſt they leape from one extreamitie to another; as from the eternall purpoſe, to ſaluation, and much more from ſaluation, to the eternall purpoſe: Likewiſe, from Gods eternall counſell to damnation, or backward frō damnation, to his purpoſe: leauing the neer and euident cauſes of Gods iudgement. Except perchance they haue to doe with open blaſphemers and contemners of God, who haue need of nothing elſe, but the ſharpe pricks of Gods iudgement: or elſe with men ſo trayned and exerciſed in Gods word, that there be no ſuſpicion of any offence.

[Page] Finally, that they neuer ſo propound this doctrine, as How this doctrine muſt be applied. if it ſhould be applied to any one man particularly 9 (although men muſt be vſed after diuers ſorts, ſome by gentleneſſe, and ſome by ſharpneſſe) vnleſſe ſome Prophet 7 of God be admoniſhed by ſome ſpeciall reuclation: vvhich thing, becauſe it is out of courſe, and not vſuall, ought not lightly to be belieued. When the Miniſters alſo viſite the ſicke, or vſe familiar and priuate admonitions, it is their dutie to lift vp and comfort the afflicted conſciences, with the teſtimonial of their election; and againe, to wound and pearce the wicked and ſtubborne, with the fearefull iudgement of God: ſo that they keepe a meane, [Page] refrayning euer frō that laſt ſentence, which admitteth no exception nor condition. For this right and juriſdiction onely appertaineth to God 8.

CHAP. VIII.

How euery man may with profit apply this uniuerſal doctrine to himſelfe.

IT is moſt euidēt, that they, which teach that mans ſaluation either in part or wholly, dependeth and is grounded in works, deſtroy the foundation of the Goſpel of GOD 1. And contrariwiſe, Iuſtification by faith is vnprofitable, if it bee ſeperat from election. they that teach iuſtification freely by faith, ground on a ſure foundation; but ſo, that they build vpon that eternal counſell of God, whereupon [Page] Chriſt himſelfe 2, and the Apoſtle Paul folowing Chriſts ſteppes, groundeth his doctrine 3. For ſeeing perſeuerance in faith is requiſite to ſaluation 4, to what purpoſe ſhall ſaith ſerue me, except I be ſure of the gift of perſeuerance? nor we need not fear, leaſt this doctrine make vs negligent, or diſſolute: for this peace of conſcience whereof wee ſpeak 5, ought to be diſtinct and ſeparat frō fooliſh ſecuritie: and he that is the ſonne of God, ſeeing hee is mooued and gouerned by the ſpirit of God 9, vvill neuer through the conſideration of Gods benefit take occaſion of negligence and Peace of cō ſcience dependeth on predeſtination. diſſolution. Then if by this doctrine we had but this one commoditie, that wee might [Page] learn to aſſure & cofirme our faith againſt all brunts that might happen, it is manifeſt that they which ſpeak againſt & reſiſt this article of religion, either through their wickednes, or elſe through their ignorance, or ſome fooliſh blind zeale (which hapneth, when men will me [...]ſure God according to the capacity of their own wits) ſubuert & deſtroy the principall ground & foundation of our ſaluation. And in very deed, though ſome (as I muſt cōfeſſe) do it not purpoſely: yet doe they open notwithſtanding, the dore to al ſuperſtition & impiety. As for thē ▪ which nowadaies maliciouſly oppugne the truth, I beſeech the lord, euen from my hart, either to turne their mindes (if ſo [Page] be they appertaine to the elect) or elſe to ſend them a moſt ſpeedy deſtruction, that by their owne example they may confirme and eſtabliſh that doctrine, which ſo maliciouſly they reſiſt. Theſe other I will deſire moſt inſtantly, and require them in the name of God, that they would better aduiſe themſelues what they doe.

Now, to touch briefly how this doctrine may bee applied, let vs marke that all the works of God, euen the leaſt of all, are ſuch, that man cannot iudge of them, but in two ſorts: that is, either whē they are done; or elſe, by foreſeeing them to come to paſſe by the diſpoſition of the ſecond and manifeſt cauſes, whoſe effects haue been diligently, [Page] and by long vſe obſerued, as men accuſtome in naturall things to do: wherin, notwithſtanding men are wonderfully blind. In this matter then, which is moſt obſcure of all others, it is no maruel if mans wit be driuen into this ſtraight, that it can not otherwiſe vnderſtand, but by this meanes, what is determined as touching him ſelfe in this ſecret counſell of God. But becauſe theſe are moſt high myſteries, & therfore 1. Cor. 2. d. ſtand in the obſeruation of thoſe cauſes which paſſe all naturall things, wee muſt needs ſeeke farther, & come to Gods word: which foraſmuch as without all compariſon, it is more certain, then mans comectures: ſo it can beſt directvs heerein and aſſure [Page] vs.

The Scripturne then witneſſeth 7, that all thoſe that God hath, according to his counſell, predeſtinate, to be adopted his children throgh Ieſus Chriſt, are alſo called in their time appointed, yea & ſo effectually, that they hear the voice of him that calleth, and belieue it 8: ſo that beeing iuſtified and ſanctified in Ieſus Chriſt, they are alſo glorified. Wilt thou then, How a man may haue aſſurance of his election. whatſoeuer thou art, be aſſured of predeſtination, and ſo in order of thy ſaluation, which thou lookeſt for, againſt all the aſſaults of Satan? aſſured I ſay, not by doubtful coniectures, or our owne fantaſie, but by arguments, and concluſions, no leſſe true and certaine 9. then [Page] if thou were aſcended, into [...] and had heard of Gods owne mouth his eternall decree and purpoſe? Beware thou begin not at that moſt high degree: for ſo thou ſhouldeſt not be able to ſuſtaine the moſt ſhining light of Gods maieſtie. Begin therefore beneath at the loweſt order, and when thou ſhalt heare the voice of God 10, ſound in thine eares, and in thy hart, which calleth thee to Chriſt the onely Mediator, conſider by little and little, & try diligently 11; if thou be iuſtified & ſanctified in Chriſt through faith: for theſe two bee the effects or fruites, whereby the faith is known, which is their cauſe. As for this thou ſhalt partly By what ſignes faith is known. know by the ſpirit of adoption, [Page] which cryeth within thee Abba Father 12: and partly by the vertue and effect of the ſame ſpirit, which is wrought in thee. As if thou fall, and ſo declare indeede, that although ſinne dwell in thee, yet it doth no more raigne in thee 13. For is not the holy Ghoſt hee, that cauſeth vs not to let ſlip the bridle, and giue libertie willinglie to our naughtie and vile concupiſcences 14, as they are accuſtomed, whoſe eyes the prince of this world blindeth 15? or elſe who mooueth vs to pray, when we are The effects of the holy Ghoſt in the elect. cold, and ſlothfull? who ſtirreth vp in vs thoſe vnſpeakable gronings 16? Who is he that when wee haue ſinned (yea and ſometimes willingly and wittingly) ingendreth [Page] in vs an hate of the ſin committed: and not for the feare of puniſhment, which vvee haue therefore deſerued, but becauſe wee haue offended our moſt mercifull father 17?

Who is hee, I ſay, that teſtifieth vnto vs that our ſighings are heard, and alſo moueth vs to call daily God, our God, and our father, euen at that time when we haue treſpaſſed againſt him 18? Is it not that ſpirit, which is freely giuen vnto vs as a gift, for a ſure and certaine pledge of our adoption 19? Wherfore, The aſſurāce of the vocatiō is knowē by faith, and ſo by the vocation the election. if wee can gather by theſe effects, that wee haue faith, it followeth that wee are called and drawen effectually. And againe, by this vocation, which we haue declared properly [Page] to belong to the children of God, that is euidently proued, which we tooke in hand to ſhewe, that is, for aſmuch as we were predeſtinat by the eternall counſell and decree of God (the which he had determined in himſelfe) to be adopted in his Sonne, therefore wee were giuen to him: whereof the concluſion followeth, that ſith by the moſt conſtant will of God 20, which onely is grounded on it ſelfe, and dependeth on none other thing, wee are The confidence to perſeuere & to be ſaued, is ſure and certaine. predeſtniate, & no man can take vs out of the hands of the Sonne: alſo ſeeing that to continue and perſeuere in the faith is neceſſary, it followeth I ſay, that the hope of our perſeuerance is certaine, and ſo conſequently our ſaluation: [Page] ſo that to doubt any more of it, is euill and wicked 21. So farre then it is againſt reaſon to ſay that this doctrine maketh men negligent or diſſolute, that contrariwiſe, this alone doth open vs the way, to ſearch out and vnderſtand, by the power of the holy ghoſt▪ Gods deepe ſecrets, as the Apoſtle plainly teacheth 22, to the end that when we knowe thē (albeit we know thē here in this world but after a ſort 23, ſo that we muſt daily fight with the ſpirituall armor againſt diſtruſt 24,) wee may learne to behaue our ſelues not idlelie, but rather to perſeuere valiantly 25, to ſerue and honor God, to loue him, to fear him, to call vpō him, that daily more and more [Page] as ſaith S. Peter, aſmuch as in vs lieth, wee may make our vocation and election certaine 26.

Moreouer, how ſhall hee ſtand ſure and conſtant againſt ſo many grieuous tentations, both within & without, and againſt ſo many aſſaults of fortune (as the world doth tearm it) that is not wel reſolued in this point, which is moſt true? that is, that god according to his good vvill, doth all things whatſoeuer they be, & what inſtruments and meanes ſoeuer hee vſeth in working of the ſame, for the commoditio of his elect 27. Of the which number he is, that findeth himſelfe in The election onely doth comfort vs in all afflictions. this danger and trouble 28. As touching the other point, which concerneth reprobation, [Page] becauſe no man can cal to mind the determinat purpoſe of election, but at the ſame inſtant the contrary wil come to remembrance (beſides that in the holy ſcripture theſe two are oftentimes ioyned together) it muſt The doctrine of reprobation ought not to be ſuppreſſed. needs he, that ſuch as eſteem this part curious, or vnprofitable, and therfore not to be talked of, doe great iniury to the ſpirit of God. Therefore this part is to bee wayed and conſidered; but with ſuch Reprobation muſt be wiſely conſidered. modeſtie, that the height of Gods iudgements may at all times bridle our curious fanfies: in ſuch ſort, that we doe It may not be applyed particularly. not apply it particularly to any man, nor to any certain company. For in this ſort alſo it differeth from election, becauſe election (as hath [Page] beene ſaid) is reuealed to vs by the ſpirit of God with in our ſelues, not in others, whoſe harts we cannot know. And reprobation is euer hid from men, except it bee diſcloſed by God, contrarie to the cōmon courſe of things. For who can tell, if God haue determined to ſhew mercy at the laſt houſe of death to him which hath ſpent all his life paſt lowdly and wickedly 29? But this truſt ought not to encourage any man to maintaine, and continue in his ſinne and vngodlineſs. For I ſpeake of thoſe things which vvee ought to conſider in others: for the examples of ſuch mercie of GOD, are very rare, neither any man that is vviſe, vvill promiſe to himſelfe [Page] through a vaine ſecurity and truſt, that thing which is not in his owne power 30.

It is therefore ſufficient if we can vnderſtand generally that there bee veſſels prepared to perdition 31: the which ſeeing God doth not reueale vnto vs who they are, we ought both in example of life and prayer diligently indeuour to win and recouer to We muſt labor to win all men. their ſaluation, yea euen very ſuch of whom by ſeeing their horrible vices we almoſt deſpaire 32. And if wee obſerue this order, wee ſhall receiue great fruit of this doctrine. For firſt, by the knowledge The doctrin of reprobation maketh men hūble. heerof, we ſhal learn humbly to ſubmit our ſelues to the maieſtie of God, ſo that the more we ſhall feare and reuerēce him, the more we ought [Page] to labour to confirme in our It maketh the grace of God to be better knowen of the elect. ſelues the teſtimonie of our election in Chriſt 33.

Furthermore, when wee ſhall diligently conſider the difference, which through the mercie of God is betwixt men, which are all alike ſubiect to the ſelfe ſame curſe & malediction, it cannot bee, but we muſt acknowledge & imbrace more earneſtly, the ſingular goodneſſe of God, then if wee did make this grace common to all men indifferently, or elſe referred the cauſe of the inequality of this grace to men 34.

Beſides this, whē we know that faith is a ſpeciall gift of God, ſhall wee not receiue it more willingly when it is offered, and be more careful to haue the ſame to increaſe, [Page] then if wee ſhould imagine It bringeth a godly care (as ſome doe) that it is in euery mans povver to turne and repent when hee vvill; becauſe (they ſay) the Lord vvould that all men ſhould bee ſaued, and will not the death of a ſinner.

Finally, when wee ſee the doctrine of the Goſpell not onely deſpiſed of all the world, but alſo cruelly perſecuted: and vvhen vvee ſee ſo great falſhood and rebellion amongſt men, what thing then can better confirme It doth cō firme vs againſt all offences. and fortifie vs, then to bee aſſured that nothing chaunceth by fortune: that GOD knoweth his 35, and that they vvhich commit theſe thinges (except the Lord GOD turne their hearts) [Page] are thoſe which are deſtinate, not by chaunce, but by the ſure and eternall counſel of GOD, to be as it vvere a glaſſe, wherein the anger & power of God doth appeare? Truth it is, that theſe things can neuer bee ſo commodiouſly and perfectly treated of, that mans reaſon and wit cannot find out ſome thing to reply alwaies to the contrary; yea and ſo kindleth with deſire of contradiction, that it is ready to bring an action againſt God, and to accuſe and blame him, as chiefe author of all things. But let the Diuell roare and diſcontent him ſelfe, and the wicked kick and winſe: yet their owne conſcience ſhall The reprobate reſiſt againſt God in vaine. reproue & condemne them 36: when as ours, being confirmed [Page] in the truth, by the grace & mercie of our God, ſhall deliuer & freevs 37, in the day of Chriſt. To whom with the Father, and the holy Ghoſt, praiſe, glory, and honour be giuen for euer.

SO BE IT.

[Page]

§

[Page] THE PLACES AND teſtimonies of the Scriptures, which are alleaged in this treatiſe, & marked by numbers, it ſeemed good to place apart; partly that beeing ſeparate they might be better weighed and vnderſtood: and partly becauſe they could not for the multitude thereof be cōtayned in the margent of the booke. And heere we haue compaſſed euery number within theſe two lines () to the intent they might be more eaſily found out.

CHAP. II.

(1) Rom. 11. d. 33. (2) Iob. 9. 10. 11. & 12. Ro. 9. d. 20. (3) Eph. 1. b. 9. 11] Gen. 27. c. 20.] Exo. 21. c. 13.] Iob. 23. c. 13.] Pro. 16. d. 33. in the ſame, 20 c. 24. & 21. a. 1. Eſay 14. f. 27.] in the ſame. 46. a. 4. d. 10.] Iere. 10. d. 23.] Dav. 4. g. 32.] Matth. 10. c. 29] Gala. 1. a. 4. (4) Ephe. 2. a. 2 (5.) Ge. 45. b. 8.] in the ſame. 50. c. 19.] Exo. 4. c. 21.] in the ſame. 7. a. 3. & 9. c. 12. & 10. 1. 1. f. 20. g. 27. and 11. d. 10. and 14. a. 4. 8. d. 17.] Deut. 2. f. 30.] Ioſ. 11. d. 20.] 1 Sam. 2. e. 25.] 2. Sa. 12. c. 11.] in the ſame. 16. c. 11. & 24. a. 1.] 1. Reg. 12. c. 15.] in the ſame. 22. d. 22] 2. Reg. 18. c. 25.] 2. Cro. 10. c. 15.] in the ſame. 11. a. 4. & 22. c. 7. & 25. f. 20.] Nehem. 9. f. 37.] [Page] Iob 1 b. 11. d. 21.] in the ſame. 23. c. 14. & 34. d. 30. & 37. b. 13.] Pſal. 50. c. 25.] Eſa. 10. d. 15.] in the ſame. 54. g. 16. and 63. d. 17.] Ioh. 12. f. 40.] Act. 2. d. 23.] in the ſame. 4. f. 28] Ro. 9. d. 18. 19.] in the ſame. 11. d. 32.] with Gal. 3. d. 22.] 1. Theſ. 3. a. 3. (6) Prou. 16. a. 4. (7) Eſa. 43 b. 7.] Ephe. 1. b. 6.] Ro. 9. c. 23. (8) Rom. 8. f. 29. 30.] in the ſame. 9. b. 8. e. 21] 1. Cor. 2. b. 17.] Epheſ. 1. a. 4.] 2. Theſ. 2. c. 13.] 1. Pet. 1 a. 2. (9) Exo. 9. d. 16.] Prou. 16. a. 4.] Rom. 3. a. 5.] in the ſame. 9. e. 22.] Eſa. 54. g. 16. (10) Den. 4. f. 37.] in the ſame. 7. b. 7. 8.] Ioſ. 24. a. 2.] Pſal. 44. a. 4.] Eze. 16. a. 6. g. 60.] Iohn 15. c. 16. 19.] Act. 13. g. 48] in the ſame. 22. c. 14.] Ro. 5. a. 6.] in the ſame. 9. c. 11. 12. 13. 15. d. 16. 18. c. 23] in the ſame. 11. a. 7. d. 3] 1. Cor. 4. b. 7.] Eph. 1 a. 4. 5. b. 11.] in the ſame. 2. b. 10.] Coloſ. 1. b. 12.] 2. Tim. 1. c. 9. (11) Mat. 25. c. 34.] Ioh. 6. e. 40. 45.] Act. 13 g. 48.] Rom. 8. f. 29. 30.] in the ſame. 9. b. 8. c. 11. 12. d. 16. c 23.] in the ſame. 11. a. 7.] eph. 1. a. 4. 5. b. 9. 11.] 2. Tim. 2. c. 19.] 1. Cori [...] 2. b. 7. c. 10. (12) Oſe: 13. c. 9.] Ioh: 3. c. 19. (13) Rom. 9. c. 23. (14) Exod. 9. c. 16.] Pſal. 33. c. 15.] Prou. [Page] 16. a. 4.] Rom. 9. c. 11. 12. 13. Where he ſaith not onely, that Eſau was ordeyned to be hated before hee did any euill (for in ſo ſaying, he ſhould not ſeeme to exclude any thing, but actuall ſinne, and incredulitie) but ſaith expreſly, before he was borne, whereby he excludeth the originall ſinne, and all that, which might be conſidered in the perſon of Eſau by his birth, from the cauſe of the hate.

Therfore anone after, vvhen hee ſheweth how the reprobate murmur, and reply, hee doth not ſay, that they ſpeake in this ſort; Why doth not GOD hate others alike, ſeeing they are alſo borne in the ſame corruption that wee bee? the Apoſtle ſpeaketh no ſuch words, but hee ſaith their reaſon is in this ſort; Who can reſiſt his vvill? for heereof mans reaſon [...]thereth, that they are vniuſtly condēned. And yet S. Paul doth not anſwere, that God would ſo, becauſe hee ſaw that they would be corrupt, & ſo conſequentlie, that the cauſe of his decree ſhould be groūded on their corruption (the which anſwer had bin clear [Page] and reſolute, if it had been true) but foraſmuch as hee ſaith plainlie, it ſo pleaſed GOD, and it was not in their power to change this his good pleaſure, hee brideſeth mans wiſedome, that it might reuerence and wonder at Gods myſteries, as it is moſt iuſt to doe. And alſo incourageth the elect, to honour the grace of GOD, which is declared and made famous by ſuch a compariſon. In this ſort then, the other places of the ſcripture which conduct and lift vs vp to behold the ſoueraigne will of God, which is the only rule of iuſtice, ought to be expounded. Eſa. 54. g. 16.] 1. Sam. 2. c. 25.] Ioh. 6. g. 64. 65. in the ſame. 10. d. 26] in the ſame. 12. f. 39. 1. Pet. 2. b. 8.] & in diuers other places. (15) 2. Theſſa. 2. c. 10. 11. 12.] Rom. 11. c. 20.] 2. Cor. 4. 2. 3. 4.] Heb. 12 c. 17 (16) Rom. 8. [...]. 30.] Ephe. 1. a. 4. 5.

CHAP. III.

(1) Rom. 11. d. 32. (2) Gala 3. d. 22. (3) Act. 13. g. 48.] Ephe. 2 b. 8.] 2. Theſ. 3. a. 2.] Tit. 1. a. 1. 2.] Phil. 1. d. 29.] Gal. 5. d. 21. (4) Mat. 13. b. 11. (5) Ioh. 12. f. 38. 39. (6) Gen. 3. (7) [Page] Eph. 4. f. 24. (8) Rom. 5. b. 11.] in the ſame. 7. d. 20. (9) Rom. 5. b. 11. &c. (10) Mat. 10. c. 29. 30.] Pro. 16. d. 33 (11) Ro. 9. e. 21. 22.] 1. Pet. 2. b. 8.] Exo. 9. d. 16.] Pro. 16. a. 4. (12) Exo. 9. d. 16.] Prou. 26. a. 4.] Eſa. 54. g. 16] Rom. 9. c. 11. 12. 13. d 17. 18. &c. (13.) Rom. 9. 13. d. 19.

CHAP. IIII.

(1) Ioh. 9. g. 41. (2) Ro. 1. b. 18.] in the ſame. 7. b. 14. & 8. b. 17.] 1. Cor. 2. b. 4.] 2. Cor. 3. b. 5.] Eph. 2. a. 3. (3) Rom. 7. b. 10. (4) Mat. 1. d. 20] Luk. 1. d. 35. (5) Ioh. 1. b. 14] 1. Ioh. 1. a. 1. 2. 3. (6) Rom. 1. a. 3. 4. 2. Cor. 5. d. 19.] Col. 2. b. 9. (7) Rom. 8. a. 3. (8) Mat. 3. d. 15.] in the ſame. 5. c. 17.] Rom. 5. d. 18.] 1. Cor. b. 30. (9) Eſa. 53. a. 4. b. 5. 7. d. 11.] 10. 3. d. 25.] Act. 20. f. 28] Colo. 1. c. 20.] Ro. 5. d. 19.] 1. Pet. 2. d. 24.] in the ſame. 3. d. 18.] 2. Cor. 5. d. 21. (10) Rom. 6. a. 3. 4. 5. &c] Colo. 3. a. 1.] in the ſame. b. 12] Ioh. 17. c. 19.] Hebr. 9. d. 13. in the ſame. 10. c. 14. (11) Rom. 5. c. 15. 16. 17. d. 20 (12) Rom. 8. f. 31.] Ioh. 3. b. 16 (13) Ioh. 17. a. 2. b. 6. 9. 11. 12. d. 23. (14) Gen. 3. b. 15.] in the ſame. 22. d. 18.] Rom. 3. d. 25 & 16. d. 25.] [Page] 1. Cor. 2. b. 7.] Gal. 3. c. 6.] Ephe. 1. a. 5.] Coloſ. [...]. d. 26.] 1. Tim. 1. c. 9.] T [...]t. 1. 1. 2.] 1. Pet. 1. d. 20. (15) Ioſ. 24. a. 1.] Ezec. 1 [...]. a. 8. 9.] Ela. 65. a. 1.] Ephe. 2. a. 3. 4. 5. c. 12.] Rom. 5. b. 10.] 1. Pet. 1. b. 10. (16) Ioh. 9. g. 41. Ioh. 3. c. 19. (17) Rom. 1. c. 19.] in the ſame. 2. c. 15.] Act. 14. c. 17. (18) Rom. 1. c. 9.] in the ſame. 2. c. 15.] Act. 14. c. 17. (19) Rom. 7. b. 7.] 1. Tim. 2. b. 5.] 2. Tim. 2. d. 25. 26. Act. 2. f. 37. 38.] 1. Ioh. 2. a. 1. (20) Ioh. 1. b. 12.] in the ſame. 3. b. 16.] Rom. 1. b. 16. and almoſt in euerie paſſage of the whole Scripture (21) Rom. 8. a. 1.] 1. Ioh. 2. a. 1. (22) Ioh. 1. b. 12. c 3. [...]. 16.] Rom. 1. b. 16 & 5. a. 1. (23) Ro. 10. b. 8. c. 17] 2. Cor. 5. d. 18. 19] Iam. 1. c. 18.] 1. Pet. 1. d. 25. (24.) Ep. 1. a. 5. b. 9.] Col. 1. d. 27 (25) Ro. 6. d. 19. 20 (26) Gen. 3. b. 8.] Ioh. 6. c. 47. g. 65. (27). Rom 5. b. 10.] in the ſame. 8. b. 7. (28) Ioh. 6. f. 47. (29) Eſa. 53. [...]. 1. a.] Ioh. 12. f. 39. (30) Mat. 13. b. 11.] Ioh. e. 4. b. 10.] in the ſame. 3. a. 3.] 1. Cor. 2. d. 14.] (31) 2. Cor. 3. b. 5. (32) Eze [...]. 11. d. 19] in the ſame. 36. [...]. 26.] Pſal. 51. a. 12. (33) Ioh. 60. 41. (34) Ioh. 6. e. 45.] in the ſame. 16. b. 13.] Pſalm. [Page] 119. 33. (35) Pſal. 119 130.] Eph. 1. c. 17. (36) Eſa. 50. b. 5.] Pſal. 40. b. 17. & 119. 18. 73. 130.] Colo. 1. b. 9] Eſa. 50. b. 5.] Ier. 31. c. 18.] 2. Tim. 2. d. 25. (37) Lu. 24. g. 45.] Act. 16. c. 14 (38) 1. Corin. 2. c. 10 11. 12. d. 16] Col. 1. d. 26. 27.] Eph 1. d. 18. 19.] 1. Iohn 3. d. 24.] in the ſame. 5. d. 20. (39) Rom. 8. c. 15.] Gal. 4. a. 6. (40) Ro. 8. c. 14.] 1. Ioh. 3. b. 10. c. 14.] in the ſame. 4. b. 14.] Phi. 2. b. 13.] Ioh. 8. b. 36.] Ro. 6. c. 18. (41) Mar. 16. c. 16] Act. 2. f. 38.] Ro. 6. a. 3. 4.] Gal. 3. d. 27.] Coloſ. 2. b. 12] Ephe. 5. e. 26.] 1. Pet. 2. d. 21] 1. Cor. 10. b. 16] Ro. 4. b. 11. (42) 1. Co. 1. d. 30. (43) Rom. 3. c. 20. 21. 22.] in the ſame 4. a. 2. 5. & 1. and in diuerſe other places (44) (45) Numb. 23. c. 19.] Pſalm. 23. b. 6.] in the ſame. 27. a. 1. 2. 3. Pſal. 91. at large. Mat. 24. b. 24] Ioh. 6. d. 37.] in the ſame. 17. c. 15. & 10. c. 28. 29.] Rom. 5. a. 2. 3. 5.] in the ſame. 8. c. 15. 16. g. 38. 39.] 1. Cor. 2. c. 12. d. 16.] 2. Corin. 13. b. 5. Epheſ. 1. b. 9.] Phil. 1. a. 6.] 1. Theſ. 5. d. 24.] 2. Corinth. 1. d. 21.] I am. 1. 1. 6.] Hebr. 4. d. 16.] in the ſame. 10. d. 22.] 1. Iohn 4. d. 17. (46) So Moiſes, Aaron, Dauid, Peter [Page] fell. 1. Ioh. 1. 4. 8. (47) Rom. 6. a. 1. 2. &c.] 1. Ioh. 3. b. 9. 10.] in the ſame. 4. d. 20.] 2. Pet. 1. b. 9. (48) Eph. 2. b. 10. and 1. a. 4. (49) 1. Tim. 2. b. 5.] Heb. 9. d. 15. (50) Gen. 17. a. 7 (51) Exod. 20. b. 6. (52) 1. Cor. 7. 14. (53) Ioh. 6. d. 37.

CHAP. V.

(1) Act. 1. d 25.] Rom. 9. c. 22.] Mat. 25. d. 41. (2) Rom. 5. d. 18.] 1. Cor. 15. c. 21. &c. (3) Exo. 9. d. 10.] Ro. 9. d. 17. c. 22. (4) Exo. 20. a. 5.] Eph. 2. a. 3.] Ro. 5. c. 14. (5) Mat. 1. d. 21.] Act. 4. b. 12. (6) Act. 14. c. 17.] in the ſame. 17. g. 30.] Rom. 1. c. 24.] Eph. 2. b. 11. (7) Ro. 1. c. 19. 20.] Act. 14. c. 17.] in the ſame. 17. g. 27. (8) Ro. 1. c. 20.] Ioh. 15. d. 22.] Ro. 2. b. 12. (9) Rom. 1. c. 21. 22. (10) Ioh. 17. a. 3.] in the ſame 3. d. 36. (11) Math. 11. d. 27.] in the ſame. 16. c. 17.] Ioh. 1. b. 13] in the ſame. 3. a. 5. 6. (12) Mat. 11. d. 27. (13) Iu. 12. f. 47. (14) Mat. 22. b. 14.] Iu. 13. g. 34.] in the ſame. 19. g. 44. (15) Ier. 7. [...]. 27.] Pro. 1. c. 24. (16) Ioh. 14. c. 17. (17) Ioh. 12. f 39.] 2. Theſ. 3. a. 2.] Mat. 13. b. 11. (18) 1. Cor. 1. c. 18. 23. (19) 2. Cor. 2. d. 16. (20) Iam. 2. d. 19. (21) Heb. 6. a. 4 (22) Act. 8. b. 12.] Math. [Page] 13.] And in many other places which we haue aboue recited in the 2. chap. (23) Act. 1. c. 17. (24) Ioh. 6. d. 37. (25) Eze. 13. b. 9.] Apo. 2. d. 18. (26) 1. Ioh. 2. c. 10. (27) Ioh. 1. 8. d. 34.] Rom. 5 b. 12.] in the ſame. 6. d. 19 & 7. c. 14. & 8. b. 7. (28) 2. Pet. 2. d. 22. (29) 1. Tim. 4. a. 1. (30) Ma. 15. b. 13.] Ioh. 15. a. 2. (31) Act. 14. c. 16. (32) Rom. 9. d. 19. (33) Rom. 1. d. 27. 28.] 2. Theſ. 2. c. 9. 10. 11.] Ioh. 3. c. 19. (34) Eſa. 36. d. 17.] Exo. 4. c. 21.] Deut. 2. f. 30.] and in many other places aboue recited in the 2. chap. (35) Eſa. 6. c. 10] Rom. 11. d. 32. (36) Exo. 8. g. 31. Pſal. 95. b. 8. Act. 7. e. 42.] Rom. 1. d. 26.] (37) 2. Reg. 22. d. 23.] 2. Corin. 4. a. 4.] 2. Tim. 2. d. 26. (38) 1. Tim. 1. d. 19.] Prou. 16. a. 4.] Exo. 9. d. 1. 9.] Rom. 9. c. 21. 22.] &c.

CHAP. VI.

(1) Ioh. 17. d. 21. (2) Ro 6. a. 5. (3) Coloſ. 2. b. 7. (4) 1. Cor. 10. d. 16. (5) Ro 8. f. 30.] 1. Cor. 1. d. 30.] 2. Cor. 5. a. 5.] Rom. 9. c. 23. (6) Rom. 3. d. 25. 26. (7) Rom. 5. c. 14.] Ephe. 2. a. 3.] Ioh. 3. d. 9. (8) (9) 3. Ioh. 5. d. 24.] 2. Cor. 1. d. 21.] in the ſame. 5. a. 5.] [Page] 1. Cor. 1. [...]. 7.] Rom. 8. c. 25.] Ephe. 1. c. 14. in the ſame. 2. b. 6.] Rom. 5. a. 2. (10) Lu. 23. f. 43.] Mat. 22. c. 32.] Lu. 16. c. 22.] Phi. 1. d. 23. (11) (12) 2. Tim. 4. a. 1.] Act. 3. d. 21.] Rom. 8. d. 21.] 1. Cor. 15. the cha. thorough. 1. Cor. 13. d. 12.] Mat. 25. c. 34.] Rom. 4. d. 25.] in the ſame. 1. b. 17. (13) Rom. 5. b. 12.] in the ſame. 7. c. 14.] Eph. 2. a. 3. (14) Luk. 16. e. 23. 24. (15) Math. 25. d. 41.

CHAP. VII.

(1) Mat. 28. d. 20. (2) 2. Tim. 2. d. 23. (3) 2. Tim. 2. c. 15. (4) Mat. 23. and in the whole chap. Ioh. 8. f. 44] in the ſame. 9. g. 41.] & 10. e. 26. Lo. 20. g. 46.] Mat. 23. d. 38. (5) 1. Cor. 3. a. 2.] Ro. 14. a. 1.] (6) Ioh. 8. c. 23] Phil. 3. a. 2.] 1. Tim. 6. a. 3. (7) 2. Tim. 4. c. 14.] Ioh. 6. g. 64. 70. (8) Mat. 2. d. 38.] with Ioh. 8. c. 24.

CHAP. VIII.

(1) Gala. 2. d. 21.] Rom. 11. a. 6. (2) Ioh. 6. e. 44. 45. and in diuerſe places beſides. (3) Rom. 8. f. 29. 30.] in the ſame. & in the whole chap. 9. 10. 11] 1. Cor. 2. c. 10.] Ephe. 2. a. 4. 5. b. 9.] 2. Tim. 1. c. 9.] 1. Pet. 1. a. 12.] and [Page] in diuerſe places beſides. (4) Mat. 10 c. 22. (5) Ro. 5. a. 1. 5.] Mat. 5. b. 12.] in the ſame. 24. d. 48. (6) Ro. 8. c. 14. (7) Rom. 8. f. 29. 30.] Ephe. 1. a. 4. 5. b. 9.] (8) Ioh. 1. 10. e. 27. (9) Rom. 3. a. 2.] in the ſame. 8. g. 38.] 1. Cor. 2. c. 10. 11.] 2. Tim. 1. b. 7.] 1. Ioh. 3. d. 24.] (10) Pſal. 95. b. 8.] Ioh. 20. e. 27 (11) 2. Cor. 13. b. 5. (12) Gal. 4. a. 6.] (1. Ioh. 3. d. 24.] 1. Cor. 2. c. 10. 11.] & in diuers other paſſages, which wee haue already alleged. (13) Rom. 6. almoſt through the whole chap. 1. Ioh. 3. a. 7. (14) Ro. 6. b. 11. 12.] Eph. 4. g. 29. 30. (15) 2. Cor. 4. a. 4. (16) Rom. 8. e. 26. (17) Rom. 7. d. 24. (18) Rom. 8. d. 15. 16. (19) Rom. S. e. 27] Ephe. 4. g. 29.] in the ſame. 1. c. 14.] 1. Cor. 1. d. & 22. and in other places oftentimes. (20) Rom. 11. d. 29.] Heb. 6. d. 17.] 2. Tim. 2. c. 19. (21) Rom. 8. g. 38.] Ioh. [...] d. 33. Rom. 4. d. 21.] in the ſame. 5. a. 5.] Ephe. 3. b. 12.] Heb. 4. d. 16.] 1. Cor. 1. a. 9.] 1. Theſ. 5. d. 24.] Heb. 10. d. 23 (22) 1. Cor. 1. c. 10. 11. 12.] Ro. 8. c. 16] 1. Ioh. 3. d. 24. (23) 1. co 13. c. 9.] (24) 1. Tim. 6. c. 12.] Gala. 5. c. 17. (25) Ro. 6. a. 1.] Iam. 3. d. 17. (26) 2. Pe. 1. b. 10. (27) Ro. 8. e. 28. f. 31. euē to the [Page] verie end of the cha. Ioh. 13. b. 15.] Rom. 5. a. 3.] Iam. 1. a. 2. (28) Rom. 8. 16 g. 38. 39. (29) Iud. 23. f. 43. (30) Iam. 4. d. 13. 14. 15.] 2. Tim. 2. d. 25.] Iud. 12. c. 20. (31) Rom. 9. c. 21.] 2. Tim. 2. d. 25. (32) Mat. 5. b. 16] 1. Cor. 9. d. 22.] 1. Pet. 2. b. 12. (33) Phil. 2. b. 12.] 1. Pet. 1. c. 17.] Rom. 11. c. 20. (34) Rom. 9. c. 23. (35) 2. Tim. 2. c. 18. 19. 21. (36) Rom. 1. c. 15. (37) 1. Pet. 3. d. 2.

The end.

Information about this book

Title statement

A briefe declaration of the chiefe points of Christian religion set forth in a table. Made by Theodore Beze.Summa totius Christianismi. English

Bèze, Théodore de, 1519-1605.

Edition statement

1613

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Publisher

Text Creation Partnership,

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Date

2006-02 (EEBO-TCP Phase 1).

ID [DLPS]

A68592

ID [STC]

STC 2002

ID [STC]

ESTC S115308

ID [EEBO-CITATION]

99850527

ID [PROQUEST]

99850527

ID [VID]

15735

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(EEBO-TCP ; phase 1, no. A68592)

Transcribed from: (Early English Books Online ; image set 15735)

Images scanned from microfilm: (Early English books, 1475-1640 ; 1438:07, 1546:12)

Source

— A briefe declaration of the chiefe points of Christian religion set forth in a table. Made by Theodore Beze., Summa totius Christianismi. English, Bèze, Théodore de, 1519-1605., Whittingham, William, d. 1579..

Extent

88 p.

Printed for Tho: Man,. At London :: 1613.. (Translation by William Whittingham of: Summa totius Christianismi.) (Running title reads: A briefe declaration of predestination.) (In two parts; part 2 formerly STC 11891.) (Part 2, "A briefe treatise of election and reprobation", has separate dated title page.) (Part 2 identified as STC 11891 on UMI microfilm reel 1546.) (Reproductions of the original in the Bodleian Library.) (Appears at reel 1438 #7 (part 1 only), and at reel 1546 ø (part 2 only, identifed as STC 11891). Bodleian Library copy filmed twice.)

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